LITMIR.BIZ

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the implicit belief these nations had in them; the truth of their prophecies was fully as well established as the prophecies of the Jews. Neither were miracles uncommon among the heathens. You have, no doubt, read St. Ambrose and Origen, and have found in the works of these and other fathers, that the only difference between the miracles of the Christians and infidels, was, that the former were operated by God, and the latter by the devil; and could I be satisfied that Satan took up Jesus Christ to the top of that high mountain, (now unknown to geographers) from whose pinnacle all the world could be seen, this would surprise me as much as to see Jesus Christ, or any other wonder-worker, bringing a dead man to life. I am ashamed to have inveighed so long against silly prejudices; but I could not avoid calling upon your Lordship, to point out the difference between gospel-miracles and the ridiculous tales believed in all dark ages, and of which we find so copious collections in the works of the first fathers. The axiom of philosophers, that no human testimony can establish the credibility, of miracles, you have left unanswered. You say it has been confuted an hundred times: had you given the confutation of it, we would have been able to ascertain the truth of your assertion. You are writing for the multitude, and being a dignitary of the church, ought to furnish the people with arms to oppose reason. Perhaps the unsuccessful attempt of Dr. Campbell has deterred you from at least recapitulating the principal answers to this proposition. Till you can prove that the great mass of mankind are not very fallible and easily deceived by any impostor, or that they are disposed and capable to examine the truth of reports spread about prodigies, you will never be able to persuade men of sense, that events impossible are to be believed upon the testimony of those who not only are, but have constantly been, the slaves of credulity in all countries.

      You then show, that Mr. Paine's objections to the genuineness are not new. This is true; and I am surprised you have quoted so few supporters of his opinions. Your attempt to prove the genuineness of the Pentateuch, by direct evidence, is ridiculous. What! Maimonides, ten centuries after the destruction of the Jews, a Jew himself, and writing at a period so remote from the supposed date of the books of the Old Testament, is, by Dr. Watson, called a direct evidence of the genuineness of the Pentateuch. Juvenal, a poet, who in more than one place ridicules the credulity of the Jews, says, that they believe in Moses – so do the Europeans allow that the Indians believe in Brama. – We question not the general traditions of the Jews, but the credit they deserve; and I shall next proceed to show, that the books of the Pentateuch are spurious, and undeserving of credit. The name of Moses and the Jews were unknown to the famous Phoenician historian Sanchoniato, of whom Eusebius has preserved us some extracts; he has never mentioned a word about this famous legislator: had he done so, Eusebius was too strenuous an advocate for Christianity not to have recorded it. The books of the Jews were concealed from all the world before the famous Greek translation made at the instance of Ptolemy Philadelphia. Josephus himself acknowledges, that no heathen knew the Jewish books, which he endeavours to explain, by some miraculous interference of God to keep them from the impious. It is evident, that the insignificance and ignorance of the Jews were sufficient to screen them for a long time from the search of philosophers. Upon the early history of the Jewish nation, however, we have the testimony of several of the ancient writers. Manetho, and Chaeremon, Egyptian historians, give the most unfavourable account of this nation. Lisimachus does not favour them any more; and, although he differs about the name of the king who expelled them from Egypt, yet he agrees in calling them a set of men infected with leprosy, and the meanest of the subjects of the king of Egypt. Diodorus Siculus is as hard upon these wretched Jews. In short, the opinion of their being the vilest and most ignorant of men, has prevailed among all antiquity. All the writers about them agree in stating that they never produced any work in science; indeed, that they never improved any branch of useful knowledge. Many of these authors mention Moses as a priest of Heliopolis, who led them out of Egypt, and gave them a religion. Diodorus Siculus informs us, that the God of Moses was Jau, or Jahouh, which is the true pronunciation of Jehovah; and Plutarch (de Iside) says, that the Thebans adored this God, and had not images in their temples, because Jau signified the general principle of life, the soul of the world.

      Strabo, in his Geography, book 16, informs us, that Moses, who was an Egyptian priest, taught his followers to worship the God Jahouh, without representing it by emblems. This was the God of the Thebans, the soul of the world. The Jews have even preserved the name of Tsour, or giver of forms, and commonly translated by the word creator in chap. xxxii. of Deuteronomy. Herodotus affirms, that the Jews or Syrians of Palestine borrowed circumcision from the Egyptians. Diodorus says the same; and even Philo and Josephus do not deny it. A great many other rites were copied by the Jews from this nation. It is, therefore, of great consequence to ascertain the age in which the Jewish books were written; for if we can prove that all the fundamental points of their religion were copied from their masters the Egyptians, or borrowed from the Babylonians during the captivities, then the reader will judge of the truth of the clerical opinion, that a handful of hordes were the favourite people of God; that a set of ignorant and credulous vagabonds taught science to the Chinese, Indians, and Egyptians, and preserved nothing among themselves but some ridiculous accounts of their origin, and a collection of absurd prodigies. If we succeed in pointing out from what sources Jewish mythology is derived, there will be but little difficulty in unravelling the principal fables contained in the Pentateuch and other Jewish books. We are pretty well acquainted with the allegories of the heathen mythologies.

      I am ready to grant that several of Mr. Paine's objections are not valid, and often trifling; but I declare, once for all, that I do not think myself bound to follow Mr. Paine in every instance. I shall direct my remarks, rather to disprove your reasoning, than to defend every objection of your opponent; at the same time, I shall avoid repeating what he has advanced, and you have not disproved. The chief proofs against the genuineness of the Pentateuch have been overlooked by Mr. Paine. I shall state them briefly.

      First. It was believed, by all the best informed old fathers of the church, that the Jewish books had been absolutely lost during the captivity, and that Esdras had written them from inspiration; or, that he collected the Pentateuch, and all other canonical books, out of whatever records he could find, and put them together.2 In either case, their authority is greatly invalidated; and the more so, as the fourth book of Esdras, adopted by the Greek church, and generally deemed authentic, says expressly, that Esdras dictated the holy books during forty successive days and nights, to five scribes, who were continually writing. This tale shows sufficiently the general belief that he was the restorer of the long lost books of the law. In our second book of Nehemiah, or, properly speaking, Esdras, it is said, that Ezra, or Esdras the scribe, who was above all the people, brought the book of the law to the people, and then the people rejoiced much in being instructed in the law of God, that when they found there the commandment of the Lord ordering the Jews to perform the feast of the booths, there was great gladness, "and all the congregation of them that were come again out of the captivity made booths, and sat under booths: for, since the days of Joshua the son of Nun, unto that day, had not the children of Israel done so.". If the Jews had even forgotten a feast, the memory of which every father would transmit to his son, is this not an evident proof that they had no books in the captivity? Again, in chap. vii. of the 1 book of Esdras, it is said, that Esdras "had very great skill, so that he omitted nothing of the law and commandments of the Lord, but taught all Israel the ordinances and judgments."

      Can any man, after this, doubt that Esdras is the compiler of all the books which the Jews had not known for many centuries? And are we, who laugh at the Catholic councils, to trust to the word of a Jewish scribe? it is further stated in 2 Chronicles, chap. xxiv. ver. 15, that Hilkiah the priest found a book of the law of God given by Moses, and sent it by Saphan to king Josias, who heard it read, which shows that it must have been very short; and, by the context, it would appear to have been the law strictly speaking; another proof that these records were altogether scattered, and are all without authority, since it was so easy to forge them among a people who seemed to preserve no more than a traditional law. Again, although, in the older Jewish books, such as Kings and Chronicles, we find the name of Moses often mentioned, yet no word answering to the five books of Pentateuch is to be found. The Code of laws of Moses seems to have been forgotten; for Solomon ornamented the temple with calves, in express contempt of that law, and this while he was the favourite of God, and the wisest man in the world. The very confusion that pervades the books ascribed

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